Since the “righteous will live by faith” (Rom 1:17), the disciples of Jesus asked the Master to “Increase our faith,” (Luke 16:5). Jesus responds by telling the disciples that they only need the faith “like a mustard seed” to move mountains, (Luke 16:5). Then the translators of the Ryrie New American Standard decide to interject their opinion by adding a subject heading, “Concerning Service,” prior to verse seven of the sixteenth chapter.
In the next four verses, Jesus goes on to tell the story of how a servant should live relative to the master of the house. Jesus concludes by saying, “He (the Master) does not thank the slave because he did the things which were commanded, does he? So you too, when you do all the things which are commanded you, say, ‘We are unworthy slaves, we have done only that which we ought to have done,’” (Luke 16:9-10).
Rather than being two separate stories as Ryrie suggests, I propose that they are one in the same story with the latter being an answer to the former. In the words of Jesus, how does a person “increase their faith”? By doing, “all the things which are commanded.” In other words, faith is strengthened by obedience to the commandments and not the reverse. God rewards obedience by giving us increasing faith.
I find this principle true in giving. Sometimes the desire to give comes after the giving. I know that sounds upside down, but its true for me. Sometimes I feel good about a gift after it is given and I see the blessing it produces. This leads to a desire to give more, which reinforces the giving desire.
Jesus seems to suggest the same principle in faith. It is obedience that leads to increased faith, which in turn, leads to greater obedience. For this reason, faith and works become inseparable. “Show me your faith without the works, and I will show you my faith by my works,” (James 2:18).
Happy birthday Holly. Dad
Saturday, August 20, 2011
The Faithful Eliezer (Lazarus)
A good example of how the translation of a name affects the understanding of scripture comes from the story of the rich man and Lazarus, (Luke 16:19-31). Readers should notice that in the story the rich man has no name, but the poor man is given the name “Lazarus.” Since the poor man is given a name, the reader should appreciate that the name must have some significance. Apart from the story of the resurrection of Lazarus (John 11:1-45), which is not considered the same man by most scholars, there is no other “Lazarus” in scripture. However, if we realize that the Hebrew name for Lazarus is Eliezer (sometimes Eleazer), the story takes on additional meaning.
Eliezer was the faithful servant of Abraham who would have received the estate of Abraham if Abraham had no offspring, (Gen 15:2). After the death of Sarah, Abraham sends his servant to find a wife for Isaac. Both Greek and Hebrew commentators universally believe this servant to be Eliezer. If Eliezer is successful in finding a wife for Isaac, Abraham’s primary inheritance will go to Isaac and not Eliezer. Yet, against personal gain, Eliezer is seen as Abraham’s faithful servant acting in the best interest of Abraham. Eliezer found Rebekah for Isaac (Gen 24:15), and the rest is history.
In the story of the rich man and Lazarus, Lazarus dies and “was carried away by angels to Abraham’s bosom,” (Luke 16:22). “Abraham’s bosom,” along with “paradise” (Luke 23:43), “Garden of Eden,” “under the altar” (Rev 6:9), etc., is one of the Hebrew metaphors for the place where the righteous souls of the departed dwell. Since the original Eliezer was a faithful servant, the hearers of Jesus’ parable would naturally expect someone with the name Eliezer to end up in Abraham’s bosom.
This becomes a pattern for the expectation of the believer. Just as the faithful Eliezer died and went to the dwelling place of his master, the faithful servant of Jesus is promised a dwelling place with the Master.
“In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also,” (John 14:2-3).
Shabbot Shalom Scott
Eliezer was the faithful servant of Abraham who would have received the estate of Abraham if Abraham had no offspring, (Gen 15:2). After the death of Sarah, Abraham sends his servant to find a wife for Isaac. Both Greek and Hebrew commentators universally believe this servant to be Eliezer. If Eliezer is successful in finding a wife for Isaac, Abraham’s primary inheritance will go to Isaac and not Eliezer. Yet, against personal gain, Eliezer is seen as Abraham’s faithful servant acting in the best interest of Abraham. Eliezer found Rebekah for Isaac (Gen 24:15), and the rest is history.
In the story of the rich man and Lazarus, Lazarus dies and “was carried away by angels to Abraham’s bosom,” (Luke 16:22). “Abraham’s bosom,” along with “paradise” (Luke 23:43), “Garden of Eden,” “under the altar” (Rev 6:9), etc., is one of the Hebrew metaphors for the place where the righteous souls of the departed dwell. Since the original Eliezer was a faithful servant, the hearers of Jesus’ parable would naturally expect someone with the name Eliezer to end up in Abraham’s bosom.
This becomes a pattern for the expectation of the believer. Just as the faithful Eliezer died and went to the dwelling place of his master, the faithful servant of Jesus is promised a dwelling place with the Master.
“In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also,” (John 14:2-3).
Shabbot Shalom Scott
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